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Is the Modern Parachurch a Reflection of Misguided Ecclesiology?

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Is the Modern Parachurch a Reflection of Misguided Ecclesiology? Running Head: MODERN PARACHURCH 1 Is the Modern Parachurch a Reflection of Misguided Ecclesiology? Josh Haywood A Senior Thesis submitted in partial fulfillment of the requirements for graduation in the Honors Program Liberty University Spring 2011 MODERN PARACHURCH 2 Acceptance of Senior Honors Thesis This Senior Honors Thesis is accepted in partial fulfillment of the requirements for graduation from the Honors Program of Liberty University. ______________________________ David A. Croteau, Ph.D. Thesis Chair ______________________________ Michael Smith, Ph.D. Committee Member ______________________________ Kevin Rawls Committee Member ______________________________ Marilyn Gadomski, Ph.D. Assistant Honors Director ______________________________ Date MODERN PARACHURCH 3 Abstract In light of the present situation of Christianity, it has become necessary to examine the biblical basis for ministries outside the normal parameters of the Church. One of the biggest problems with addressing this issue is that of defining the parachurch. An accurate and sufficient definition for what constitutes a parachurch ministry requires an investigation into biblica l ecclesiolo gy. The relationship between parachurch ministries and the local and universal church must be established in a time when the lines between them are blurred. Some basic princip les need to be established which describe what constitutes a biblical reason for the creation of parachurch ministries, what guidelines those minis tr ies should follow, and what type of relationship they should maintain with local churches. MODERN PARACHURCH 4 IS THE MODERN PARACHURCH A RESULT OF MISGUIDED ECCLESIOLOGY? As the Church moves into the 21st century, it has come to a point where the form, function, and purpose of its existence has come under scrutiny from both outside and within. The anti-institutionalism that has pervaded much of Western society in the 20th century continues to challenge the church and shape the way that it interacts with the world. One of the areas where the shift of the Church as an institution was most clearly seen is in the rise of parachurch ministries. As recent as 2000, the combined estimated budget of parachurch organizations was $22 billion. 1 Their existence and influence on the world today is impossible to ignore; however, on what basis or authority do they function? This study is important in establishing a clear and biblica l ecclesiolo gy in a day and age where the Church as an institution seems to be questioning its purpose and role in addition to mounting criticism from outside. The parachurch movement in many ways has sought to accomplish some of the responsibilities of the Church where the Church has been accused of failing, and perhaps rightfully so, but the continued attempt to remedy a problem with a solutio n that may not be in line with biblical examples and commands would seem to be a contradiction of sorts unless the parachurch is in fact a biblical response. The hope of this study is to clarify issues between the Church and the parachurch and establish a strong, biblical ecclesiology of the role and relationship that 1Martin E. Marty, “Will success spoil evangelicalism?” Christian Century (2000): 757- 761. MODERN PARACHURCH 5 parachurch organizations have within the body of Christ, to eliminate division and strife and to encourage unity and love for the glory of God. THE CHURCH VS. THE PARACHURCH The greatest difficulty when addressing this issue, is in the ability to define the Church and the parachurch. Through 2,000 years of its existence the Church has changed quite dramatically in its form and even function in some instances. Comparatively, the parachurch of the modern age has had a much shorter life, but it in fact will prove more difficult to define than the Church. The Church has scriptural guidelines whereas the parachurch does not. To better understand this issue, one must first provide a clear and thorough definition for both the Church and the parachurch. Only after examining and defining basic principles of these two entities can discussion begin on their relationship or lack thereof. Since it is evident that the parachurch has come from the Church, the Church must be defined first. Defining the Church One of the issues with the term church is that it encompasses ideas and elements that are just too large for one word and therefore it has various meaning and nuances. Merriam-Webster gives five different definitions including the church as a building, the clergy, the body of believers, public worship, and the clerical profession. All of these definitions are clearly centered on the third definition above, which is appropriately given subdivisions as, the entire body of believers, a denomination, and an individual congregation. 2 2“church,” in Merriam-Webster's Collegiate Dictionary (Massachusetts: Merriam- Webster, Inc., 2003) MODERN PARACHURCH 6 The word church most likely origina ted from the Greek term kuriakon in reference to the Church belonging to the Lord. This term was used synonymously with the Greek ekklesia in the early church; however, the description of the Church is not limited to this one word. The Church is also recognized in the New Testament as the body of Christ (Rom. 7:4, 1 Cor. 10:16, Eph. 4:12, NASB), a household of faith (Gal. 6:10), the household of God (1 Tim. 3:15, 1 Pet. 4:17) along with other conceptual references. This being said, ekklesia is the most common, which is why it will be the focus of the brief word study below. In biblical reference, the term church refers to the whole body of believers, which is considered the invisible church, but it is also used in terms of the visible church, which can consist of a gathering of any number of believers, the specific identifiable group of believers in a given area, and also the recognized body of believers worldwide.3 The Church therefore has two main areas of definition, that which is visible, and that which is invis ib le. The membership of the church invisible cannot be fully known in that the professed salvation of certain individuals may not indeed be a true profession; and, therefore, within the church visible, there will be some who are in fact not members of the church invisible which is the true Bride of Christ. 4 Two forms were added to the umbrella term of church later in the history of Christianity when the term began to define the individual denominations of the church universal and also the edifice of the church.5 This is seen occurring during the 3Mathew George Easton, “Church,” in Easton's Bible Dictionary (Oak Harbor, WA: Logos Research Systems, Inc., 1996) 4Wayne Grudem, Systematic Theology (Grand Rapids: Zondervan, 1994), 855. MODERN PARACHURCH 7 institutionalizing of the church early during times of persecution, but especially during and after the time of Constantine when the church began to be recognized as a legitimate religious organization and even received support from the empire in the form of imperial funded buildings and clergy. Some adherents to the universal (catholic) church demanded the true church was in fact confined to the visible, catholic body. Augustine condemned those who remained in fellowship outside of the catholic body including both heretics and schismatics.6 This was done under the premise of maintaining unity within the body of believers, and while there was good foundation for condemning the heretics, the condemnation of the schismatics should fall under a different category. A contradiction is seen in that there is a failure of accountability and the lack of a system of checks and balances that would prevent the catholic church from being corrupted from the inside. The results of this are seen later in history. Not that schismatics were in the right to separate themselves from the church, but they may not have been completely in the wrong. This same issue is seen today in the existence of hundreds if not thousands of varying denominations throughout the world. This brings about the question as to whether or not the divisions among the body of Christ are biblical and justifiab le. It also asks the question, Has the Church today begun to recognize itself more with what makes each individ ua l church different or is it defining itself upon that which brought it into being in the first place? The issue has much to deal with the purpose and existence of the Parachurch. How is the Parachurch different from the schizmatics who disagreed with the established church? What is there to be said in fighting for unity within the Church? There must be biblica l principle s that can be applied to this situatio n that will define the 5Philip Schaff and David Schley Schaff, History of the Christian Church (Oak Harbor: Logos Research Systems, Inc., 1997), 7. MODERN PARACHURCH 8 appropriate way to disagree as Christians. It would seem that many of these issues point back to a poor ecclesiology, one that has failed to define the purpose, function, and role of the Church as it should biblically or has simply failed to maintain a biblical position. What is the ekklesia? In order to understand what the church really is an investigation is required into how Christ, the Apostles, and the believers of the New Testament church described it. In the New Testament, only one word is translated as church. This term is ekklesia. This is not to say that the places where ekklesia is found in the New Testament are the only references to the church, but recognizing the choice to use this term as the main defining term of the body of Christ is valuable to this discussion. This Greek word is used to describe an assembly or gathering. The term is used in other Greek sources to refer to a legislative assembly, but it is also used throughout the Greek translation of the Old Testament, the Septuagint, to refer to an assembly or congregation.7 The evidence of the body of Christians seeking to structure themselves in an efficient manner can be seen through their choice of words to define themselves.
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